1 Corinthians 2:11

1Co_2:11-12

For what man knoweth the things of a man, save the spirit of man which is in him?

Even so the things of God knoweth no man, but the Spirit of God.

The narrow limits of human comprehension in spiritual matters

I. Without help man knows--

1. Very little of himself.

2. Still less of his fellow-man.

3. Least of all about God.

II. This should teach him--

1. Modesty in his judgments.

2. Humility in his inquiries.

3. Confidence in the Word of God, for the Spirit knoweth all things. (J. Lyth, D. D.)

The imperfection of human insight and sympathy

1. There is an outer world in which all of us are living: and so far as regards that world, one human being may know the things of other. Indeed, in a quiet country town it is a proverb that everybody knows the things of everybody else. In such a place it is all but impossible for any one to keep anything about himself a secret.

2. But under this outward living another and a deeper being lies. Those around you may know just as well as you do, the externalities of your life, and yet be profoundly ignorant about all that concerns your real, inward life. And it was of this inner world that St. Paul was thinking. In one short solitary walk, just think how many thoughts pass through your minds of which your nearest and dearest can never know. And nothing more illustrates the truth of the text than to think how differently the same scene may affect different persons, according to the associations linked with it.

3. This great ignorance of the inner life of those around us--

I. Should teach us to be charitable in our judgments and estimates of those abound us. You cannot penetrate into the soul of your fellow-sinner, and know for certain what is passing there. Beware, then, how you think or say concerning him what may be cruel injustice. Let us think the best we can of our brethren in sin and sorrow.

II. Should comfort those who mourn the loss of friends. It is sometimes a cause of grief and anxiety to the relatives of the dying, that they will not be brought to speak of their religious faith and feelings in that frank way which some would wish. Ah, you do not know what solemn thoughts pass in the unseen world within your departing friends breast. Where a Christian profession gives good hope of a Christian end, you may well use this text as it were to eke out the humble trust of the happiness of one departed which you may fail to derive from his own brief and reserved words.

III. Should teach us our great need to have Christ for our Friend. For the text suggests to us the very awful thought that each one of us, by our make and nature, is a solitary being. Even in the case of those who know us best, there is a most imperfect knowledge day by day of our most real life. Our awful gift of personality parts us off from all created beings. Our spirits live each in its own sphere: and we cannot explain to one another. Do you want a friend, who, without your needing to tell him, will know your every shade of thought, of anxiety, of weakness, of sorrow, and who will discern the heartiness that glows through your every prayer, your every act of faith and love, the sincerity of your every struggle with temptation, the thousand things which you could not if you would confide to those you love best, and which if you could you would not. If you want all this--and every Christian does want all this--then come to Jesus. (A. H. K. Boyd, D. D.)

The personality of life

The consciousness of another is impenetrable. We cannot reach it; we cannot even conceive of it. But in our own is our existence; our existence and our personality are the same; and, therefore, we shrink from the extinction of our personality, because it implies the extinction of our existence. Christianity teaches, in a variety of ways, the doctrine of a strict spiritual personality. It is not the least remarkable characteristic of Christianity that, being of all religions the most social, it is likewise, of all religions, the most individualising. We shall look at this Christian doctrine, concerning the personality of life, in a variety of aspects. The spirit of the doctrine we take from the gospel; illustrations of it we shall seek everywhere. If we look into life, in itself as each of us finds it circumscribed in his individual consciousness, we become aware of a principle in our being by which we are separate from the universe, and separate from one another. We become aware that, by the power of this principle, we draw all the influences which act on us into our personality, and that, only as thus infused, do they constitute any portion of our inward life. It is by the power of this principle, which is, properly, myself, modifying all that is not myself, that I live, and that my life is independently my own. But some say that man has no inherent spirituality, no spontaneous energy, no sovereign capacity. Such say that man is never the master, but always the creature of circumstances. These are assertions to which no logic can be applied, and if a man, on consulting his own soul, is not convinced of their falsehood, there is no other method of conviction. No matter what may appear to be the external slavery, we still feel that we have a principle, an individuality of life, that is separate from our circumstances and above them. Take this feeling once away, and we are no longer rational, and we are no longer persons. We do not, certainly, deny the influence of circumstances. In a great degree, circumstances are the materials out of which the life is made; and the quality of the materials must, of course, influence more or less the character of the life. But the influence of circumstances on life does not loosen the inviolability of its interior consciousness. This doctrine of circumstances affords no aid even for the interpretation of that in life which may be interpreted; because for a true interpretation you should know all the circumstances that acted on the life, and you should know in what manner they acted. Bat who knows this of any one? Who knows it of one with whom he has been longest and nearest? Who can know the things of a man, save the spirit of a man which is in him? Race, country, era, creed, institutions, family, education, social station, employment, friend, companions, these are but vague data when a soul is to be judged; and, be it only a judgment on the merest externals of character, such data afford, even for this, but uncertain inference. Perhaps things of which no one takes heed are the most important. A word heard in childhood, a kind or cruel look felt in youth, a tune, a picture, a prospect, a short visit, an accident, a casual acquaintance, these, and a thousand like, may be the chief constituents of many an impulse that begins a destiny. We behold the streams of individual life as they bubble out upon the surface, but we do not see the fountains whence they spring. Every life has combinations of experience, of which another has not an idea, or the means of forming an idea. Every life has treasures of which others know not, out of which, and often when least expected, it can bring things new and old. How is it that events, incidents, objects, changes, alike in outward semblance, enter into millions of minds, and in every one of them assimilate with a different individuality. How one man is a poet, where another man is a sot; how one man is in raptures, where another is asleep; how one man is improved, where another is corrupted. Thus, whatever the visible appearances, within them there is a central self, in which the essence of the man abides. Your life is yours, it is not mine. My life is mine and not anothers. Human faculties are common, but that which converges these faculties into my identity, separates me from every other man. That other man cannot think my thoughts, he cannot speak my words, he cannot do my works. He cannot have my sins, I cannot have his virtues. Each must feel, therefore, that his life must be his own.

1. Life is first unfolded through outward nature. In that rudest state of humanity, which seems almost instinctive, we might imagine individuality as nearly impossible, but so it is not; and monotonous as the ideas and experience may appear, they become incorporated with a distinct life, in the personality of each soul. But does not outward nature afford manifest evidence that it is intended to unfold life through higher feelings than sensation? Is there no other purpose for sight than discernment of our position and our way? Is there no other purpose for hearing than the simple perception of sound? Why are there flowers in the field? Why are blossoms on the trees? Why is the rainbow painted with hues so inimitable? Or, why, also, do the waves make music with the shore? These are not necessary to feed, or lodge, or clothe us; they are not necessary to mere labour or mere intercourse. They afford nutriment to the inherent life of rational creatures. The life is indeed but narrowly unfolded in which the sense of beauty in outward nature is dull or wanting. Not to mark the seasons, except by the profit or the loss they bring; to think of days and nights as mere alternations of toil and sleep; to discern in the river only its adaptation for factories; to be blind, and deaf, and callous, to all but the hardest uses of creation, is to leave out of conscious being whatever gives the universe its most vital reality. Such a life may be called a prudent life, and, for its object, it may be an eminently successful life; but its object is paltry, and its success on the level of its object. Not that men are expected to be poets or artists, or to have the peculiar temperaments that characterise poets or artists. Not that men are expected to talk of their experience of enjoyment in nature, or to affect it if they have it not. I merely insist that the sensibilities be open to every influence of natural beauty; and I hold that if these sensibilities belong not to the individual constitution, there is a deficit in it. If the world has deadened them, the world has done the being a serious injury; if education or religious culture has not been such as to incite them, each has failed in one of the most vital offices of a true spiritual culture. Outward nature, also, unfolds life by exercising thought; not thought which is busied only about wants, but thought which delights to seek the end of creations laws and mysteries. But life is unfolded in its loftiest capacities when everywhere in outward nature the soul is conscious of Gods pervading presence; when it sees the goodness of God in all that is lovely, and the wisdom of God in all that is true. Every man, whether he knows it or not, is an incarnation of the immortal; and through his immortality all things that connect themselves with his soul are immortal. In every loving soul, therefore, according to the measure of its power, God re-constructs the heavens and the earth.

2. The individual being of man is also unfolded by society. It is born into society, and by society it lives. Existing at first in passive and unconscious instincts, it finds protection in the care of intelligent affections. The home, therefore, is the first circle within which personality opens, and it is always the nearest. Beyond this, the individual is surrounded with circumstances more complex. He is cast among persons whose wills are not only different from his own, but constantly antagonistic to it. And thus in society, as in nature, the unfolding of his being will be by resistance as well as by affinity. The most self-complete personality can have no development but by means of society. Intellect works by means of society. Thinkers the most abstract have not all their materials of reflection in themselves. The studies that belong purely to the mind as well as those that belong to matter, and to the active relations of life, require observation, comparison, sagacity, variety of acquisition, and experience. No man can be a thinker by mere self-contemplation. He might as well expect to become a physiognomist by always gazing in a mirror, or to become a geographer by measuring the dimensions of his chamber. A man is revealed even to himself by the action on him of external things, and of other minds. Imagination works by means of society. For society it builds and sculptures, paints, forms its concords of sweet sounds, and puts its dreams into melody and measure. But for society, virtue could neither have existence nor a name. Society, by its occupations and injunctions, by the contact in which it places will to will, by its excitements and its sympathies, elicits the power of the moral nature: society it is that trains this power, tries it, strengthens it, matures it; is the arena of its contest, is the field of its victories. But if in society the moral nature has its contests, in society also it has its charities. But while society, whether in calm or conflict, unfolds life, to this its agency should he bounded. It should not be allowed to absorb the individual life, or to crush it. With the strength, the freedom, the integrity of thought and conscience; with honest and unoffending idiosyncrasies, it has no claim to interfere. Men in our age live gregariously; and if the aggregation were for exertion and for work, this might be a benefit; but men think, men feel conventionally, and this is an evil. It enfeebles, it impoverishes the life; it depresses, nay, it denounces originality, it takes away all stimulus to meditation, reflection, or any strong mental effort. I do not impeach the value of public opinion, but I do not bow to it as an authority, nor accept it as a guide. Life in our age is too much in the mass for any thorough spiritual culture; and life is too much in the outward for any intensity of individual character. If those who use efforts for others, and use them seriously, would first use them to the utmost on their own spirits, society would advance more quickly towards regeneration. There is a mawkish tendency in some to charge their failings on this or that cause out of themselves. They were tempted, the evil was placed in their way, and they could neither pass by it nor bound over it. This is a cowardly spirit which, after all, absolves not from the transgression, while it pulls down the soul into the deepest pit of degradation. It is just as far from genuine repentance and humility as it is from honesty and heroism. When we judge others we must make every merciful allowance; but we must not teach themselves to do so; nor must we do so when we judge ourselves. I have said that we should hold every mans personality sacred, as well as our own, and I repeat it. Why should I wish to compel any man, if such were possible, to live my life, think my thoughts, accept my opinions, believe my creed, worship at my altar. If such desire were not utterly foolish, would it not be the climax of presumption? Some one may object that the personality which I defend is an obstinate egotism. Not at all. Nor is it combative or exacting, but charitable and liberal. The absence of a true individuality produces many of the gloomiest evils with which society is deformed. Why else do people consider the meat as more than the life, and the raiment more than the body? Why else do they so esteem that which is not their being, and so little that which is? Why else do people ape the talents of others, and neglect those which are their own? Why do they so abortively attempt the work they cannot do, and overlook the work they can? Let a man be satisfied to be himself, and he will not be dissatisfied because he is not another. He will not, then, be hostile to that other for being what he is; nay, he will rejoice in all by which that other is ennobled; he will lament for all by which he is degraded. For a man, therefore, to be himself, fully, honestly, completely, does not circumscribe his communion, it makes it wider. But a man should not be content to be only roughly himself. A man ought to labour to beautify and harmonise in his interior personality; and if that be done, there will be no confusion in his exterior relationships. And what a glorious work is this! If the sculptor spends years in toil to shape hard marble into grace, and then dies contented, what should not a man be willing to bear and do, when it is a deathless spirit that he forms to immortal loveliness? After all, there is much of ones life that is not unfolded; much that remains uncommunicated, or that is incommunicable. The very medium, language, by which spirit holds converse with spirit, is inadequate to transmit the plainest thought as it is in the mind of the speaker. Language is not representative, but suggestive, and no merely spiritual idea is exactly the same in any two minds. How much of life passes within us, that we make no attempt to impart, that we have no opportunity to impart. If we find such to be our ordinary experience in life, what shall we say of its more solemn passages? Can any man, and let him be of surpassing eloquence, communicate an absorbing thought, and the interest with which it fills him? No; we try in vain to express an overflowing joy; as vainly go we attempt to put into utterance a deeply-seated grief. Even bodily pain we cannot make the most sympathising understand. And then death--death always in shadow, always in silence, always absolute in isolation! Who, then, can know the things of a man save the spirit of a man which is in him? What misgivings, what memories, what darkening fears, what dawning hopes, may then agitate the breast, and none can know, and none can share them! We shall not seek to pierce the mystery. These solemn isolations we ought not to forget; they must, sooner or later, come to us all, and it is but common prudence to gather strength to meet them. The view that I have given in this discourse of life, some, I doubt not, will consider lonely. A great part of life must indeed be lonely. In a pure and reflective loneliness there is strength, and there is depth in it. There is great enrichment in it. To get at the meanings and mysteries of things we must converse with them alone. So the thinker is lonely; the poet is lonely; the hero is lonely; the saint is lonely; the martyr is lonely. Social affection has, indeed, great beauty; public spirit much worth: energetic talents have abundant utility; but it is by habits of independent and solitary meditation that they are matured, deepened, and consolidated. (H. Giles.)

The perfect knowledge of God

I. How it is possible.

1. Only the spirit of man knows what is in man.

2. So the Spirit of God only knows the things of God.

3. Hence the things of God can only be known by him who has the Spirit.

II. How it is obtainable.

1. Not by him who has the spirit of the world.

2. But by him who receives the Spirit by a new birth, and consequently by the Spirit understands the things that God has freely given in His Word. (J. Lyth, D. D.)

The indwelling Spirit

1. There are certain instincts in our common humanity by which every man has a sympathy with his fellow-man. No other creature but man can possess it. Mind strangely echoes mind.

2. Again every one is conscious of secret thoughts and depths in his own soul which only himself can fathom. He has feelings within feelings, which no other person can ever thoroughly understand, but which, to his own consciousness, make his individuality and his whole being.

3. Put these two truths together, and you arrive at a double analogy. As only man knows man, and as only ones self knows ones self, even so the things of God knoweth no man, but the Spirit of God.

I. Only God knows God. The Holy Ghost is God. Therefore the Holy Ghost Knows God. But he who is Born of Godhas the Holy Ghost in him, and he, and he only, can know God. It is not your reading, reasoning, listening, philosophy, piety, or prayers that will enable you to know God, but only the Holy Ghost in you. We live in the midst of two worlds, equally real, equally definite. The one is that material universe which we see, and feel, and touch. The other is--

1. A veiled world till a touch of Omnipotence opens it. You may walk in the midst of it all your life, and yet never know that it is there. To another--at your very side--these things are, at this moment, more real and more distinct than your world is to you.

2. A spiritual world, made up of spiritual pleasures, pains, conflicts, tastes, friendships, services. It is here. But it wants a new faculty to see it. Suppose, at this moment, another bodily sense were added to your five senses, what new channels of thought and enjoyment that sixth sense would add to you! And this unseen system requires a new sense before it can be perceived.

3. A much higher world. The natural world is very lovely; but it is only the shadow of that spiritual world. What if you should find, at last, that all along you have been contented with the shadow, and that you have never grasped the substance of life, because your eyes were never opened to see it?

II. If, then, everything in spiritual knowledge depends on the indwelling of the Holy Ghost, the great question is, how can i enjoy it? Only by union with Christ. Only the grafted branch can get the sap. Only the united member partakes of the lifes blood. The first act of union takes place by the free working of the grace of God. This is conversion; the new life. After that, many things will promote its increase--specially the Word of God, and prayer, and good works. Then, through union, comes the Holy Ghost; through the Holy Ghost, the knowledge of God; through the knowledge of God, the image of God; through the image of God, God; and through God, heaven. (J. Vaughan, M. A.)

The necessity of the Spirit to the understanding of the things of God

The Scripture cannot be perfectly understood except by the guidance of the same mind that inspired it. It is an outward revelation, and we need, in order to make it plain, an inward revelation also. It resembles a sundial, which is in itself perfect, but the indispensable condition of whose usefulness is light. The Scripture is the chart to glory, on which everything necessary is marked with unerring accuracy; but the one indispensable condition of its answering its end is that the Spirit, while we read it, shall be shining upon it (Psa_43:3). Or to put the matter in another way: Without some kind of sympathy with the mind of a poet, without the poetical turn, it would be impossible to appreciate poetry. And each distinct species of poetry can only be so far understood as the reader finds in himself some taste for it. The literature may stimulate the taste, but there must be the taste in the first instance. So then it would not be consonant even with reason that Holy Scripture should be exempted from the operation of a law which applies to poetry, and indeed every class of literature; that it should be feasible to enter into its significance, without having inherited their spirit. (Dean Goulburn.)

Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God.

The spirit of the world and the Spirit of God

The Spirit of God is--

I. A Spirit of truth. By witnessing to the truth He condemns--

1. The errors of the world.

2. The hypocrisies of the world.

3. The false judgments of the world.

II. A Spirit of love. He inspires--

1. Love to God. Gratitude takes the place of cold thoughtlessness, sympathy with the redeeming work of Jesus takes the place of selfish isolation.

2. Love to our neighbour. One great form in which the worlds selfishness finds expression is covetousness. The Spirit of God destroys it, and fills the heart with its opposite, benevolence.

III. A Spirit of zeal. His descent was accompanied with mighty rushing winds and cloven tongues of fire. These manifested--

1. The mystery of His nature.

2. The efficacy of His grace.

3. The majesty of His presence.

4. The facility and promptitude of His operations.

5. The impression which He would make upon the apostles.

He came to change the whole aspect of society. The world was absorbed in love of the visible, occupied in things present, was indifferent to the future. The darkness of superstition and infidelity had again covered the face of the deep. The disciples, timid, feeble, and unlettered men, when inspired of God, became courageous, powerful and victorious. The Spirit of God inspires us with zeal--

(1) To confess our religion.

(2) To practise it. (Bp. Adam Flechier.)

The two kinds of spirit

The spirit of anything is that vital principle which sets it a-going; which keeps it in motion; which gives it its form and distinguishing qualities. The spirit of the world is that principle which gives a determination to the character, and a form to the life of the man of the earth; the spirit which is of God is that vital principle which gives a determination to the character, and a form to the life of the citizen of heaven. One of these spirits actuates all mankind.

1. The spirit of the world is mean and grovelling; the spirit which is of God is noble and elevated. The man of the earth, making himself the object of all his actions, and having his own interest perpetually in view, conducts his life by maxims of utility alone. The citizen of heaven scorns the vile arts, and the low cunning, employed by the man of the earth. He condescends, indeed, to every gentle office of kindness and humanity. But there is a difference between condescending and descending from the dignity of character. From that he never descends.

2. The spirit of the world is a spirit of falsehood, dissimulation, and hypocrisy: the spirit that is of God is a spirit of truth, sincerity, and openness. The life which the man of the earth leads is a scene of imposture and delusion. Show without substance; appearance without reality; professions of friendship which signify nothing; and promises which are never meant to be performed, fill up a life which is all outside. The citizen of heaven esteems truth as sacred, and holds sincerity to be the first of the virtues. He has no secret doctrines to communicate. He needs no chosen confidents to whom he may impart his favourite notions. What he avows to God, he avows to man. He expresseth with his tongue what he thinketh with his heart.

3. The spirit of the world is a timid spirit; the spirit which is of God is a bold and manly spirit. Actuated by selfish principles, and pursuing his own interest, the man of fine earth is afraid to offend. He accommodates himself to the manners that prevail, and courts the favour of the world by the most insinuating of all kinds of flattery by following its example. He is a mere creature of the times; a mirror to reflect every vice of the vicious, and every vanity of the vain. He is timid because he has reason to be so. Wickedness, condemned by its own vileness, is timorous, and forecasteth grievous things. There is a dignity in virtue which keeps him at a distance; he feels how awful goodness is, and in the presence of a virtuous man he shrinks into his own insignificance. On the other hand, the righteous is bold as a lion. With God for his protector, and with innocence for his shield, he walks through the world with a face that looks upwards. He despises a fool, though he were possessed of all the gold of Ophir, and scorns a vile man, though a minister of state.

4. The spirit of the world is an interested spirit; the spirit which is of God is a generous spirit. The man of the earth has no feeling but for himself. That generosity of sentiment which expands the soul; that charming sensibility of heart which makes us glow for the good of others; that diffusive benevolence, reduced to a principle of action, which makes the human nature approach to the Divine, he considers as the dreams of a visionary head, as the figments of a romantic mind that knows not the world. But the spirit which is of God is as generous as the spirit of the world is sordid. One of the chief duties in the spiritual life is to deny itself. Christianity is founded upon the most astonishing instance of generosity and love that ever was exhibited to the world; and they have no pretensions to the Christian character who feel not the truth of what their Master said, That it is more blessed to give than to receive. (J. Logan.)

Spiritual qualification for the reception of the spiritual

There are many free gifts which one man seeks to present to another, which the other cannot receive without spiritual sympathy with the giver. Sometimes the recipient has no spirit to understand the kindness that has dictated it, or to appreciate the gift itself; and so the gift is thrown away.

I. There are many things freely given to us by God. The great things of His law are free gifts. Pardon, holiness, heaven upon earth, are free gifts. Christ is the unspeakable gift, and eternal life is the gift of God through Jesus Christ our Lord.

II. These free gifts must be known and appreciated, or they will not be received by us. Allowing that some free gifts of Providence can be physically received by the thankless and fleshly mind, they are only partially received by such. If I do not understand, or appreciate, the labour of the artist, he may have given me some sheets of canvas and some ounces of paint, but he cannot give me his picture. The musician may freely give me the treasures that have enriched his soul, and yet my inner self, through my lack of knowledge, fail to receive a single emotion: so, the Divine Harmonist may freely give the harmony of heaven, but these joys are only received by those who know them. This is life eternal, that they may know Thee, &c. We know that the Son of God is come.

III. The knowledge of Gods free gift is dependent on the spirit that we have received. It depends on the spirit of a man what is the truth that is forced upon him. Imagine the truths conveyed to a group of men before any given scene. There are the scientific spirit, the spirit of the historian, of the politician, of the artist, of the soldier, of the philanthropist; each receives different things, because perceiving different objects. The same thing occurs in respect of spiritual life. If our spirit is haughty or selfish, how can we know, or receive, free gifts that require for their appreciation self-condemnation and self-forgetfulness? If our spirit is false, how can we receive, or know, that which depends on the faithfulness and truthfulness of God? The natural man receiveth not, &c. If there is no spirit of self-dissatisfaction, how can we appreciate the promise of pardon and life? The spirit of a man is open to influences from other spirits. One man may pour his spirit into anothers, communicate it to society, enshrine it in the common motives and aspirations of the race. And, just as every man has a spirit of his own, so societies, communities, nations, the world itself, may have a spirit which reacts upon the individual spirits which compose them. We speak correctly of the spirit of the age, of a system, of a class, and of the world.

IV. The spirit of the world is utterly insufficient for the purpose here indicated. This spirit has differed at different times in the worlds history. Some day the spirit of the world will be the Spirit of God. Ignorance identifies them now, and philosophy tries to prove it. The apostle was not deluded by the false philosophy of Greece. We must not be deceived by the dicta of either France or Germany. Note some characteristics of this spirit in the days of Paul.

1. Sensuality. If not sensual now, still it is sensuous and materialistic. But the things given by God are spiritual and eternal. Therefore, &c.

2. Selfishness. This blinds the eye to Gods gifts. We suffer as much from the selfishness of trade, politics, religion, art, and even philanthropy, as Paul did, though it may be more subtle in its manifestations. Therefore, &c.

3. Cruelty. The harsh repression of natural instincts--parental, filial, conjugal; e.g., the amphitheatre, modes of warfare, court intrigues. The spirit of the world is materially changed in this respect, but its traces are still to be seen, and they war with Gods free gifts.

4. The love and lust of conquest.

5. The love of money.

6. Enterprise. But in all these respects, in proportion as we catch and embody the spirit of the world, we incapacitate ourselves for knowing or receiving the things freely given to us of God.

V. The reception of the Spirit of God will strike a relation at once between our understanding and the truth--between our hearts and the Divine appeals to our feelings--between our wills and the calls of duty and self-sacrifice. The Spirit searches all things, even the deep things of God. We may have this Spirit if we will; we have quenched and resisted more of this Spirit than is enough to do for us all we want. Receive the Spirit. Pray for an abundance of it. If ye, being evil, &c. (H. R. Reynolds, D. D.)

The peculiar spirit of Christians

I. The peculiar spirit which God has given to Christians. He has not given it to the world, and it is directly opposite to the spirit. If the latter is selfish, then the former must be benevolent. And according to the Scriptures, the spirit which God gives is the spirit of benevolence, which is the moral image of the Deity. Except a man be born again, he cannot see the kingdom of God. And the reason is, that which is born of the flesh is flesh; and that which is born of the Spirit is spirit. And that spirit which is the fruit of the Spirit is love. Love is of God, and every one that loveth is born of God.

II. This peculiar spirit gives Christians a peculiar knowledge of spiritual and Divine things. That we might know the things that are freely given to us of God.

1. The spirit of love which Christians receive from God removes that ignorance of spiritual and Divine things which is peculiar to sinners. As the removal of scales from a blind mans eyes will remove all the blindness, so love must certainly remove all that blindness or ignorance which arises from selfishness (1Co_2:14-15; 2Co_4:3-4; 2Co_4:6; 2Co_3:14-18).

2. The way in which God enlightens the minds of men in the peculiar knowledge of Himself is by changing their hearts, or giving them a pure, benevolent spirit. I will give them an heart to know Me. As their ignorance of God arose from the blindness of their hearts, so in order to remove that kind of ignorance, He determined to give them a wise and understanding heart, or a spirit of true benevolence.

3. There is no other possible way by which God can give Christians the knowledge of Himself and Divine objects, but by giving to them His own Spirit, or shedding abroad His love in their hearts. He cannot convey this peculiar spiritual knowledge by mere inspiration. He inspired Saul, Balaam, Caiaphas, but this did not remove the blindness of their hearts. And Paul supposes a man may have the gift of prophecy, &c., and yet be totally destitute of the true love and knowledge of God. Inspiration has no tendency to change the heart, but only to convey knowledge to the understanding. For the same reason, God cannot give men this knowledge of Himself by moral suasion, or the mere exhibition of Divine truth, nor by mere convictions of guilt, fears of punishment, or hopes of happiness; the only way in which He can give it is by giving them a benevolent heart. For--

(1) By exercising benevolence themselves, they know how all benevolent beings feel--God, Christ, the Holy Spirit, angels, &c. So the apostle argues in the text and context. As one man knows what his rational faculties are, or what his own selfish feelings are, so he knows what another mans are. Just so, says the apostle, we who have received the Spirit which is God, know the things of God.

(2) The peculiar spirit which they have.

(3) This spirit necessarily gives Christians a peculiar knowledge of the distinguishing truths of the gospel. The whole scheme of the gospel was devised and adopted in, is carried on, and will be completed by benevolence. Benevolence, therefore, prepares Christians to understand it (Eph_3:17-19).

Conclusion: If the peculiar knowledge which Christians have of God and of Divine things arises from benevolence, then--

1. There is nothing mysterious in experimental religion. Christians have experienced no other change, but from sin to holiness, or from selfishness to benevolence. There is nothing more mysterious in loving God than in hating Him. The men of the world love to hear experimental religion represented as mysterious, because they are ready to conclude that they are excusable for not understanding it. All experimental religion consists in disinterested benevolence. And is this a mystery which sinners cannot understand? By no means; they can fully understand and oppose it.

2. There is no superstition or enthusiasm in vital piety, or experimental religion, for benevolence leads those who possess it to hate and oppose all superstition and enthusiasm.

3. They who are real Christians may know that they are such. The Spirit which they have received from God, bears witness with their spirit that they are the children of God. We know that we have passed from death unto life, because we love the brethren.

4. They may always be able to give a reason of the hope that is in them, though unable to exhibit all the external evidences of the Divinity of the gospel. They know the gospel is Divine, by the Divine effects it has produced in their hearts.

5. Sinners may know that they are sinners, by the spirit of the world, which reigns within them, and governs all their conduct. (N. Emmons, D. D.)

Apostolic inspiration

I. Not the inspiration of this world.

1. Learning.

2. Reason.

3. Genius.

II. But the inspiration of the Holy Spirit.

1. Divinely communicated.

2. Divinely acting upon their minds.

3. And thus enabling them to know the things freely given them of God. (J. Lyth, D. D.)

Pauls protest against worldliness

I. The curse of the Church. The spirit of the world. This worldly spirit had wrought terrible mischief at Corinth. It is--

1. The evil element that surrounds the Church.

2. The insinuating guile that ensnares it.

3. The espionage that betrays it; like Delilah, it ensnares with flattery and song, deprives of the secret all strength, and delights in the discovered weakness.

II. The cure of the Church. The Spirit which is of God.

1. It is found in a Divine gift. The Holy Spirit that enlightens, regenerates, sanctifies, comforts, and strengthens, is received as a supernatural deposit by every one who repents of sin, believes in Christ, and practises holiness.

2. This is the royal amulet of the Church. It protects the Church with the love of the Spirit. It conducts the Church by the Spirit of truth. It commends the Church by the Spirit of purity.

3. It is the infinite resource of the Church; obtained by the intercession of Christ it is to abide with us for ever.

III. The Crown Of The Church. The highest point of Church life--that we might know the things, &c. (J. Odell.)

The efficient minister

I. Whence he derives his knowledge.

1. Not from worldly sources.

2. But from the Spirit of God.

3. Through the medium of the Word of God.

II. How he imparts it.

1. Not according to human wisdom.

2. But in dependence upon the Spirit of God.

3. Comparing spiritual things with spiritual. (J. Lyth, D. D.)

Spiritual knowledge attained

I. The things to which it refers. These are expressed under a variety of names (1Co_2:9-11; 1Co_2:14). They are--

1. Spiritual in their nature (1Co_2:13). They relate to God, who is a Spirit; to the soul and its spiritual concerns; to heaven, its society, employments, and pleasures, which are purely spiritual.

2. Divine in their origin: given to us of God. All the great and good things of the gospel are in Him and come from Him.

3. Free in their communication; clearly made known, but freely given to us. They flow to men, irrespective of human worthiness; communicated without money and without price.

II. The knowledge of these things is--

1. Personal. In order to its answering any useful end we must have it for ourselves.

2. Scriptural. Our acquaintance with the things freely given to us of Godmust be according to the truer nature of these things; it must agree with the gospel.

3. Accompanied with faith. Let his views be ever so Scriptural and correct, they are of no saving worth unless he give credit to them with his whole soul.

4. Productive of fruit. Faith is known by its fruit, and the value of knowledge is determined by its influence and effects.

III. The way in which this knowledge is attained. We have received not the spirit of the world, but the Spirit which is of God.

1. What this spirit was not. The spirit of the wise of the world was not friendly to the gospel. It was a spirit of pride, of self-sufficiency, of prejudice, and conceit. The spirit of the world is

(1) The spirit of error. It cannot therefore be friendly to our knowledge of the truth.

(2) The spirit that lusteth to envy.

(3) The spirit that now worketh in the children of disobedience. If we are true Christians we have not received but have renounced this spirit. It is from beneath.

2. Who this Spirit was--the Spirit which is of God. This is a good Spirit, the reverse of that which we have noticed and producing opposite effects. Observe--

(1) His names: The Holy Spirit and Spirit of holiness; the Spirit of wisdom, of grace, of truth, of Christ.

(2) His offices--to teach, guide, enlighten, enliven, comfort, purify. The text suggests His office as a Teacher; for He is received that we might know the things which are freely given to us of God. The Father teaches by the Spirit; and His teaching invariably leads to faith and hope and rest in the Lord Jesus Christ (Joh_16:13-14). Conclusion: What is the knowledge which you are seeking? Is it, or is it not, the knowledge of the things which are freely given to us of God? Acquaintance with other things is lawful and proper, but what can compensate for ignorance of the things which belong to our peace? The season of youth is most friendly to the acquisition of knowledge; and this applies to the knowledge of the gospel; but how rarely are young persons in earnest in this concern!

2. What is the proficiency which you are making? This question particularly concerns aged professors. You have long been planted in the house of the Lord, but what is your growth? Does your progress keep pace with your years?

3. What is the spirit which you have, and under which you live? Is it the spirit of the worldor the Spirit which is of God? (T. Kidd.)

Divine knowledge

I. Its source.

1. The Word of God--

2. Which contains a revelation of Divine truth.

3. Freely given.

4. Of God.

II. Its means.

1. The Scriptures are to be understood not by the help of mere learning or criticism--

2. But by the assistance of the Holy Spirit--

3. Which we receive by faith and prayer. (J. Lyth, D. D.)

Divine benefactions

I. The gifts. Things.

1. Real, not ideal; not to be imagined, admired, but known. The gospel scheme is of surpassing beauty, but its aim is not to enchant the fancy, but to enrich the experience.

2. Many and various things not single or stereotyped. Our Father has more than our blessing for His children, and those blessings differ according to the object to which, or the circumstances under which, they are given.

3. Practical, not speculative. True, there are things which angels desire to look into in the gospel; but in the main it is not a thing to be reasoned about but to be enjoyed in the heart and exhibited to the life.

4. Divine not human. Man never saw, heard, or imagined them, much less invented or created them.

II. The giver--God.

1. Infinite in resources, and therefore able to do exceeding abundantly. Enough for all, enough for each, &c.

2. Loving in disposition, and therefore willing and ready to supply all our need.

3. Wise in administration, and therefore suiting the gift exactly according to the requirements of the recipients, and so augmenting their values.

III. The manner. Freely.

1. Without restriction. The gifts are needed by all, and are therefore given without respect to nation, class, rank, &c.

2. Without cost. The water of life is offered freely because none could purchase it.

2. Without regard to merit, because above all merit. (J. W. Burn.)

Spiritual things

I. Their reality. It is remarkable how often the word things occurs in this chapter. This gives reality and something like shape and touchableness to the spiritual world. Thing is a wide word; it is the short way of saying thinking; thinkings are the true things; things visible are valuable only as they express thought. Thus the universe is the thinking (or thing) of God; every star is an expression of His mind. We must indeed stand back, nor come too near. When I was a child I thought as a child, foolishly supposing that he who gave me a penny gave me something real, and that he who gave me a thought had simply given me nothing. But now I am a man I see that to think is to have. Had I known it properly the penny actually was a thought, a thought of love or care. The picture was a thought before it was a mystery of colour. The cathedral was a thought before it rose to heaven in tower or pinnacle or swelling dome. The book was a thought before it was embodied in paper or ink and binding. Go back from shapes and colours and find your way into things, thinkings--in the beginning was the Word! When you are told that this is practical and that is metaphysical or even sentimental, what is meant by the definition? It is equal to saying, this is the outside and that is the inside--no more! It is unhappily quite possible for a man to be satisfied with the outside, and, indeed, to contend there is nothing but outside. He forgets that the tabernacle was built for the ark; that the outward exists for the sake of the inward. Suppose a child so demented as to be satisfied with the outside of his fathers house, to say, When I have discussed every mystery connected with the stone, the wood, the glass which I do see, it will be time enough to open the door and pry into the unknown and the unthinkable. They tell me that is my fathers face at the window, but let me settle the mystery of the window before troubling myself with the mystery of the face. They say he wants me; when I have settled the geology of the doorstep, I may pay some attention to the fanatics who suppose that my father is so idling away his time. We should see the lunacy and impiety of this, and it is possible to repeat this substantially in the concerns which lie between God and the soul of man.

II. Their freeness. They are given lavishly, abundantly, and without price or tax, so that the poorest may have equal chances with the rich. Every man may find a hundred ways leading straight into the Kings presence; the grassy way, open to humblest men; the starry way, trodden by loftier minds; the providential way, studied by the patient in their retirement and suffering, so that neither the blind nor the weak shall be lost for want of an open road to heaven. This is Godlike. He that spared not His own Son, &c. Not as the world giveth, give I unto you. God giveth to all men liberally and upbraideth not. But here is a peculiar temptation. The very largeness of the inheritance is a temptation to neglect or extravagance. Let us watch ourselves, or we may turn the bounty of God into an occasion of sin.

III. Their revelation (1Co_2:10). Even the things that are seen require to be made clear by revelation. How much more the testimony which is addressed to an understanding perverted and a heart poisoned by sin? The Bible is revelation, ,but the revelation itself needs to be revealed. Open Thou mine eyes, that I may ,behold wondrous things out of Thy law. Then opened He their understandings that they might understand the scriptures. The inspiring Spirit must make plain She book He hath inspired or it will be a letter hard, cold, friendless: but with the Spirit it will show you its beauty, its unsearchable riches. Is it enough to snatch it up and hastily peruse the dead print? Not so did the saints of old study the lively oracles. O how I love Thy law, it is my meditation all the day.

IV. The disadvantage of having to put them into human words (1Co_2:13). To show our own cleverness in the use of words has been at once the temptation and the curse of Christendom. Fewer words, plainer words, the better; more thought, more feeling, more devotion, that is what we want (1Co_2:1). All the Christian preachers whose fame is immortal in England at least have been, from a scholastic point of view, more or less rude in expression, so that in their case it was not by might nor by power, but by Gods Spirit, that the great victories for Christ were won. Worldly wisdom is the curse of preaching. (J. Parker, D. D.)

Capacity of regenerate men to understand the Scriptures

In regeneration men become able to understand and appreciate the Holy Scriptures. Of course this proposition implies that unrenewed men are incapable of a true knowledge of Divine truth. The things of the Spirit of God are beyond the reach of the natural man; he cannot know them because they are spiritually discerned. The history of the world, using both terms history and world in their broadest sense, has two aspects. We will endeavour to discern between them, and to point out their true, mutual relations. That view of the world which is almost universally taken may be designated as the natural one, in opposition to the spiritual one. The world is contemplated as a vast system of causes and effects curiously linked in together, and susceptible of analysis into distinct series arid orders, emanating perhaps in the first place from an intelligent, holy, and benevolent first cause, and pointing to some indefinable harmony and concentration far off in the future. It is the work of science to perform this analysis. The plain matter-of-fact man sows and reaps, buys and sells, manufactures and operates, produces and consumes, untroubled by matters in which he has no direct concern. The shaking of kingdoms affects him only as it affects his markets. Or if he is aroused to a momentary excitement, he never forgets the main chance. If his plans succeed he magnifies his own wisdom and skill, and rejoices that the sun shone, and the rain fell, and the winds blew all in their season. Or if his plans fail, he regrets his undertaking and laments over the occurrence of unfavourable events. Everything is material and according to sense. The more reflecting and philosophic men of the world entertain essentially the same views, only refined, and generalised, and lifted above the grossness of mere appetite and calculation. In their silent retreats or their dignified assemblies they theorise, and speculate, and affect to decide upon the past and prophesy concerning the future, while the multitude, with little reflection, does the acting that is the counterpart and occasion of their thinking. They discover and announce the laws of moral, and intellectual, and natural science as they are gathered from history, and observation, and consciousness. But alter all, something is wanting of which science gives no account. What she has told us is of the earth and has an earthly savour. It may be true, but it is not all the truth. No scientific man however skilful, no philosopher however profound, ever get beyond the world and above it. Their views are sensuous; such as they might entertain were there no Bible; such as they do entertain with the Bible but without the enlightening Spirit of God. Now there is another view of the world which we may call spiritual in distinction from natural. It includes the natural, the whole of it. It discards no genuine science. It rejects no philosophy that is not falsely so called. It interferes with no personal, domestic, or social duties. It is ready to investigate all the processes of matter and of mind. It will dig with the geologist into the bowels of the earth, and with the astronomer scan, through the telescope, the nebulae that whitens the heavens. It will discuss the law of nations with the statesman, and urge the individual and the community to personal and social reform as boldly and zealously as any reformer of them all. It is a view of the world as a whole and in all its parts; omitting nothing, and unjustly condemning nothing. But it is not a view of the world alone; as if the object of its creation, and the assurance of its continuance were in itself. It sees something before the world, out of which it came; and something after it to which it tends. It sees a harmony between this beginning and end, that is unbroken by the intermediate time. Nay, it sees in time but the confluence of the eternities, and in matter and sense the vesture and energetic working of the Infinite Spirit. It sees the world as it is. And, what is the world? Why was it made? Why is it continued? What is the motive power of all this vast and varied machinery? Whence these compensating forces that keep the solid globe and its sister planets balanced and moving in their orbits? What keeps the river channels full, and agitates the restless sea, and stirs the viewless winds, and brings out from the unpromising soil the tinted flower, and the leafy oak, and the nutritious grain? What is the meaning of history? What intend all these records that are carved on the mural faces of mountains, or deposited in the strata that compose the earths crust, and scattered everywhere both on and beneath the earths surface? What may we learn from the annals of our race imperfectly kept though they have been? What will become of Europe? What will become of the Jew, and what of the Gentile? How will the connection between them result? Such questions as these suggest themselves in numbers without number. We want an answer disclosing the spiritual and true idea of the world and of human affairs. And there is an answer to them. The mystery of life has its solution. The confused and jarring course of events has its order, and has had from the beginning. There is one grand idea, one primal truth, that pervades the entire system of the universe. Every thing, every event, every mode of existence, refer directly or indirectly to it. This truth is the truth of Christ. Of Him and for Him are all things; by Him they were created, by Him they stand, and to the manifestation of His glory they tend. No man is a scholar who does not study Christ as the essence of all knowledge, and the embodiment of all truth. All history is the revelation of Christ; and all histories which do not present this fact are partial and inconsequent. The age to come is the Christian age; and whoever puts a sensuous and worldly interpretation on prophecy, or ventures with uninspired lips to predict a state of society and the introduction of a new era, in which Christ shall not be all in all, will find his prediction falsified and his interpretation scattered like chaff before the wind. It is in Christ, then, that we find all the strange and, complicate phenomena of the world resolved. There is no other light than that. The light of nature, the light of science, the light of reason, the dim light of antiquity and the glare of modern times are illusory and vain, mere ignes fatui, will-o-the-wisps that lead those who follow them ever deeper and deeper into the mire. This Divine light shines only from the Word of God. What is the Bible to an unbeliever? Perhaps a moral treatise; perhaps a story, or a song, or the rhapsody of an enthusiast; perhaps a treasure-house locked up and barred, in which he, knows there is treasure, but to which he has no key. But it is no word of Christ, condemning, convincing, converting, sanctifying, saving. It is not the truth, living and brilliant, and able to raise the dead. In his unbelief he seeks no life there, but hunts for it in the weak and beggarly elements of this world. What is the Bible to the believer? It is his all. It is light in darkness, joy in sorrow, life in death. It is the communication, the embodying of the Holy Ghost, proceeding forth from the Father and the Son. It is the touchstone of all wisdom. Tell me, does not regeneration teach men that Word which is the power of God and the wisdom of God unto salvation? And can any one who has not tasted of this good Word, and been enlightened by the Spirit of God, attain this knowledge? Does any such one believe in Christ? Does not every unregenerate man believe in the world, and in himself, and in his personal experience, and in his reason, and in his arithmetic, and his science, and his philosophy, and refuse to believe in Christ and the Scriptures which testify of Christ? And in conclusion, let me ask you, do you sufficiently appreciate your privilege of knowing the Word of God? Do you subordinate all other knowledge to this, and regulate all other knowledge by this? The Bible must be everything or nothing. It is the chart of redemption, and everything in creation and providence is subservient to redemption. It is the inspired record of Christ; of what He was, and is, and will be. Let it dwell in your hearts. Let it control your lives. Let it animate your affections. Let it stimulate your devotion. (J. King Lord.)

The things freely given us by God

I. The doctrine contained in the words, freely given to us, and we have received. Whatsoever we have is of Gods free gift; and as in the department of nature it is the Lord that giveth life, and all things, so in the department of grace it is the Lord that blesseth us with every spiritual blessing.

1. Let us observe the simple word given, a word so simple that one would think it impossible to be mistaken.

(1) Let it stand by the side of the word offer. For there are some that say God merely offers grace and salvation in the gospel. But God says that He gives grace and salvation. The offer only comes half way, and there stops, but the gift comes home. So it is in the things of God. When God intends grace for any poor soul, He does not stop half way and wait for our closing with His offer, but He comes home to our very soul, and makes a sure lodgment of the blessing.

(2) Further, if to give means to offer, it certainly means much more than to sell; for there be some who tell us that God gives upon conditions, or, in other words, sells grace; into which error they have been drawn by their inability to perceive that the ifs of the New Testament are not conditional, but evidential. I know of no other condition on which sinners are saved but the death of the Son of God.

2. Lest we should make a mistake concerning the matter or manner of Gods giving, He hath added another word here to clear it up; we read of the things freely given to us of God. We know the miserly disposition of some men, who in order to preserve a decent appearance in the world lay out some of their money in charity, yet have so niggardly a way of doing it, and such an ungracious manner in bestowing it, that an honest man would rather go without than accept anything at their hands. Now, God would have us know that He is not one of these niggardly people, and therefore tells us that what He gives, He also freely gives. But in order to constitute it a free gift two things are necessary; it must be done without compulsion, and without condition; either of these destroy the freeness here spoken of.

3. Again, let us remark how Gods free giving is further illustrated by another word which stands contrasted with it in the sentence: We have received. Now this expression takes away all idea of any merit, power, or wisdom in the favoured objects of Gods bounty, as completely as does the former; and when both are viewed together, they give a twofold testimony to the truth of the grace of God.

II. The things themselves which are freely given to us of God. What is there which God hath not given us? for the apostle in the next chapter tells the believers in Jesus, All things are yours, &c. But sweet as this description is, what would all this be, what would heaven be to him that loves God in His beloved Son, if the object of that love formed no part of the heavenly enjoyment? Therefore also God hath abundantly revealed it to us, that of these all things we speak of, He hath given Himself both as the cause and the substance; so that we may know that as all blessings come from God, so all blessedness is centred in God. Now to show this from Scripture that God gives Himself to us, we may observe that single sentence more than ten times repeated in the Bible, I will be their God! There is a twofold meaning in these words. First, I will give Myself over to them in covenant characters. All this is expressed in those words of Hosea (chap. 2:19, 20). Having thus made Himself over to us, He becomes bound to us to deal with us in lovingkindness and tender mercies. But there is another meaning of it which comes nearer to the point. God gives us Himself most truly when He gives us His Christ, for He is over all God blessed for ever, Amen. God in Christ, and Christ in God, shall be the Sun of heaven; a Sun that shall no more go down. If God thus makes over Himself for our eternal consolation and blessedness, how can we doubt whether or no He hath also given all things together with Him. Having given the greater, how could He withhold the less? (Rom_8:39). So, then, we need argue that matter no further; but of the all things here spoken of I would merely select one as being most important to be known, which is our complete justification, called by the apostle the gift of righteousness (Heb_9:26). Now a word or two more shall be added to show that we are really righteous before God by the presence of righteousness. And, first, it will appear from many parts of Scripture, that where there is an absence of sin, there is and must be the presence of righteousness; in short, that one cannot be without the other. This is shown plainly by Dan_9:24, where he enumerates the blessings to be brought upon the Church by the advent of Messiah, at the expiration of the seventy weeks; for He was not only to finish transgression, and make an end of sin, but to bring in everlasting righteousness. Here both the one and The other are attributed to the same event; and therefore he that believeth in that Messiah hath not only his sins put off, but an everlasting righteousness put on. Again, David saith (Psa_32:1). But what is the Holy Ghosts comment on those words by the pen of Paul? David, says he, describeth the blessedness of the man unto whom God imputeth righteousness without works(Rom_4:6): so, then, what can be clearer than this, that where sin is not imputed righteousness is imputed, and this makes the believer doubly blessed. Again, this truth may be made to appear yet more clearly by comparison. There are some things in nature so completely contrary that the one cannot exist where the other is, and the absence of the one plainly indicates the presence of the other. The absence of sickness is health; the absence of darkness is light; the absence of filth is cleanliness. So in like manner the absence of sin is righteousness. Now observe how it is, that of sick, filthy, and dark sinners, we become healthy, and clean, and saints of light.

1. By His stripes we are healed(Isa_53:5). Here is our sickness gone, and health established.

2. The blood of Christ cleanseth us from all sin(1Jn_1:7). Here is filthiness abolished, and cleanliness in its place.

3. Ye were once darkness, but now are ye light in the Lord(Eph_5:8). Here the darkness is past, and the true light now shineth.

III. We know the things that are freely given to us of God, and that, not by the spirit of the world, but by the Spirit of God. Could we tell the world no more than what we have already considered we should have told them great things; for the love of the Father, and the Son, eternal and unfathomable, are therein revealed; but we have some of the Spirits: love yet to declare, who giveth us the most comfortable knowledge of these things. We grant, indeed, that with our bodily eyes we have never seen Christ Jesus the Lord; but the Lord giveth to His children an eye even to see clearly things in themselves invisible. But if it be asked, How do we arrive at this most excellent and comfortable knowledge? The words of the text plainly answers, We have received not the spirit of the world, but the Spirit of God, that we might know the things that are freely given to us of God. By the spirit of the world is here peculiarly meant worldly wisdom, which in the preceding chapter he has shown to be utterly unprofitable in order to teach us the deep things of God. But that which maketh us wise unto salvation, and teacheth us that we are sinners saved by Christs blood, is the wisdom which cometh from above, the gift of the Spirit of God. No man is possessed of this heavenly wisdom except he be a heavenly man, that is, except he be born from above. (H. B. Bulteel, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Co 2:11. Τίς γὰρ οἴδεν ἀνθρώπων τὰ τοῦ ἀνθρέπου; For who among men knoweth the things of a man?) The Alexandrian MS. and it alone omits Ἀνθρώπων, and yet Artem. Part I. cap. 47 desires it to be marked with a stroke as spurious.[21] But this variety of cases, viz. among, or of men, of man, of a man, is extremely appropriate to the purpose of the apostle here; for he notices the similarity of nature, which appears to give men the mutual knowledge of each other’s feelings as men, and yet does not give it; how much less will any one know God without the Spirit of God?—τὰ τοῦ ἀνθρώπου, the things of a man), the things that are within him.—τὸ πνεῦμα τοῦ ἀνθρώπου, the spirit of that man). The Article τὸ evidently denotes the spirit peculiar to man, not that entering into him from any other quarter.—ΤῸ ἘΝ ΑὐΤῷ, which is in him) The criterion of truth, the conscious nature in man (conscience).—οὐδεὶς) not one, of all outside of [excepting] God. Not even his fellow-man knows a man; God is One alone, [having no fellow] and known to Himself alone.—τὸ πνεῦμα, the Spirit) The Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the spirit of man.

[21] BCD (Λ) Gfg Vulg. Orig. 1, 197a; 524a; 3, 571b; Hilary, read ἀνθρώ-πων. A and Orig. 2, 644c, omit it.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

assigns the reason for the καὶ τὰ βάθη τοῦ Θεοῦ just mentioned, and that in such a way as to represent the searching of these βάθη as exclusively pertaining to the Spirit of God, according to the analogy of the relation between the spirit of man and man himself.

1Co_2:11 assigns the reason for the καὶ τὰ βάθη τοῦ Θεοῦ just mentioned, and that in such a way as to represent the searching of these βάθη as exclusively pertaining to the Spirit of God, according to the analogy of the relation between the spirit of man and man himself.

ἀνθρώπων] should neither, with Grotius, be held superfluous nor, with Tittmann, be suspected (it is wanting in A, Or. 1, Athan. Cyr. Vigil, taps.); on the contrary, it is designed to carry special emphasis, like τοῦ ἀνθρώπου afterwards (which is wanting in F G, and some Fathers), hence also the position chosen for it: ἀνθρώπων τὰ τοῦ ἀνθρώπου: no man knows what is mans, save the spirit of the man which is in him.[392] Comp Pro_20:27. Were what is peculiar to him not known to the spirit itself of the man (who is made the object of contemplation), in that case no man would have this knowledge of the man; it would not come within the region of human knowing at all. The mans own spirit knows it, but no other man.

We are not, with many expositors, including Pott and Flatt, to add βάθη by way of supplement to τὰ τοῦ ἀνθρ. or to τὰ τοῦ Θεοῦ. This would be a purely arbitrary limitation of the universal statement, to which τὰ βάθη, as a qualitative expression, is subordinated. What are meant are the relations in general of God and of man, more especially, from the context, the inner ones. The illustration adduced by Grotius serves to bring out the sense more clearly: Principum abditos sensus quis novit nisi ipse principis animus?

ἔγνωκε] cognita habet. See Bernhardy, p. 378. For the rest, this οὐδεὶς ἔγνωκε is, as a matter of course, said not as in distinction from the Son (Luk_10:22), but from the creatures.

[392] The τὸ ἐν αὐτῷ is an argumentative definition.In the man the subject knowing is the Ego of the personal self-consciousness, hence τὸ πνεῦμα, not ἡ ψυχή. comp. Delitzsch, biblische Psychologie, p. 198; Krumm, de notionib. psychol. Paul. p. 16 f.

REMARK.

The comparison in 1Co_2:11 ought not to be pressed beyond the point compared. We are neither, therefore, to understand it so that the Spirit of God appears as the soul of the divine substance (Hallet; see, on the other hand, Heilmann, Opusc. II.), nor as if He were not distinct from God (see, on the contrary, 1Co_2:10), but simply so that the Spirit of God, the ground of the divine personal life, appears in His relation to God as the principle of the divine self-knowledge, in the same way as the principle of the human self-knowledge is the πνεῦμα of the man, which constitutes his personal life. Hence God is known only by His Spirit, as the man is only by his spirit, as the vehicle of his own self-consciousness, not by another man. With τὸ πνεῦμα τοῦ Θεοῦ, Paul does not again join τὸ ἐν αὐτῷ, because the mans spirit indeed is shut up in the man, but not so the Divine Spirit in God; the latter, on the contrary, goes forth also from Him, is communicated, and is τὸ τνεῦμα τὸ ἐκ τοῦ Θεοῦ. See 1Co_2:12.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 2:11 . “For amongst men, who knows ( οἶδεν ) the things of the man, except the spirit of the man that is within him? So also the things of God none has perceived ( ἔγνωκεν ), except the Spirit of God.” Far from being otiose, ἀνθρώπων is emphatic: P. argues from human to Divine personality; each heart of man has its secrets ( τὰ τοῦ ἀνθρώπου ); “nor even the dearest soul, and next our own, knows half the reasons why we smile or sigh”; there is a corresponding region of inner personal consciousness with God ( τὰ τοῦ Θεοῦ ). As the man’s own spirit lifts the veil and lights the recesses penetrable by no reasoning from without, so God’s Spirit must communicate His thoughts, or we shall never know them. This reserve belongs to the rights of self-hood. Paul’s axiomatic saying assumes the personality of God, and man’s affinity to God grounded therein. P. does not in this analogy limit the Ἅγιον Πνεῦμα by human conditions, nor reduce Him to a mere Divine self-consciousness ( τὸ ἐκ τοῦ Θεοῦ , 1Co 2:12 , guards us against this); the argument is a minori ad majus (as in Gal 3:15 , Rom 5:7 , Luk 11:13 ), and valid for the point in question. The Ap. ascribes to a man a natural πνεῦμα ( cf. 1Co 5:5 , 1Th 5:23 ), which manifests itself in νοῦς and συνείδησις (Rom 2:15 ; Rom 7:25 , etc.; see Cr [382] on these terms), akin to and receptive of the Πνεῦμα Θεοῦ ; but not till quickened by the latter is the πνεῦμα ἀνθρώπου regnant in him, so that the man can be called πνευματικός (see note on 1Co 2:15 ). On οἶδεν , as diff [383] from ἔγνωκεν , see note to 1Co 2:8 : “while οἶδα is simple and absolute, γινώσκω is relative, involving more or less the idea of a process of examination” (Lt [384] ): “no one has got to know τὰ τοῦ Θεοῦ ” has by searching (1Co 2:10 ) found Him out (Job 11:7 ; Job 23:9 , etc.; Joh 17:25 ) only His own Spirit knows , and therefore reveals Him.

[382] Cremer’s Biblico-Theological Lexicon of N.T. Greek (Eng. Trans.).

[383] difference, different, differently.

[384] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 11. “For what man knoweth the things of man, save the spirit of man which is in him? Even so the things of God hath no man known, but the Spirit of God.”

To make intelligible to his readers this inward activity of the Divine Spirit, the apostle invites them to contemplate the working of man’s spirit in man himself. For man is made in the image of God, and that precisely in virtue of his spiritual nature. There is in every man a life hidden from all eyes, a world of impressions, anxieties, aspirations, and struggles, of which he alone, in so far as he is a spirit, that is to say, a conscious and personal being, gives account to himself. This inner world is unknown to others, except in so far as he reveals it to them by speech. Such is the likeness of what passes in the phenomenon of revelation between God and man.

In thus appealing to what we call in philosophical language the fact of consciousness, Paul knows well that he is teaching nothing new. Hence the interrogative form: “What man knoweth...?” He adds, when speaking of the spirit of man, τὸ ἐν αὐτῷ, which is in him. He did not express himself so when speaking of the Spirit of God. No doubt because he would not have it supposed that in his eyes the analogy was complete. The Spirit is not in God, as if God were for him a place.

In the second proposition we must read, with almost all the Mjj., ἔγνωκεν, not οἶδεν, which has undoubtedly been imported from the first sentence. The difference is, as Edwards well puts it, that the latter denotes the knowledge of a fact, the former the knowledge of the inner nature of the thing. The latter is well rendered in Latin by cognitum habet. After this short explanation (1Co 2:11), the apostle, in 1Co 2:12, connects with the principal idea that of the ἀπεκάλυψε, 1Co 2:10: “There was in our favour an act of revelation.” And as, in 1Co 2:6-7, he had contrasted worldly wisdom with Divine wisdom, he contrasts, in 1Co 2:13, the revelation of the Spirit from above with all earthly knowledge.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

1Co_2:11

For what man knoweth the things of a man, save the Spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

This verse is designed to illustrate two points: First, as no one knows the thoughts of a man but the man himself, so no one knows the thoughts of God, but God himself. Therefore no one but a divine person is competent to make a revelation of the thoughts and purposes of God. Second, as every man does know his own thoughts, so the Spirit of God knows the thoughts of God. His knowledge of what is in God is analogous to that which we have of the contents of our own consciousness. The analogies of scripture, however, are not to be pressed beyond the point which they are intended to illustrate. The point to be illustrated here is, the knowledge of the Spirit. He knows what is in God, as we know what is in ourselves. It is not to be inferred from this that the Spirit of God bears in other points the same relation to God, that our spirits do to us.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The mind of man, which is endued with ableness to understand and judge.

He setteth that forth by a similitude, which he spake of the inspiration of the Spirit. As the force of man’s wit searcheth out things pertaining to man, so doth our mind by that power of the holy Ghost, understand heavenly things.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

what man, &c.--literally, "who of men knoweth the things of a man, save the spirit of that man?"

things of God knoweth no man--rather, "none knoweth," not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. For what man knoweth the things of a man] The word ανθρωπων in the first clause is omitted by the Codex Alexandrinus, and one other; and by Athanasius, Cyril, and Vigil of Tapsus. Bishop Pearce contends strongly against the authenticity of the word, and reads the passage thus: "For what is there that knoweth the things of a man, except the spirit of a man that is in him?" "I leave out," says the learned bishop, "ανθρωπων, with the Alexandrian MS., and read τις γαρ οιδεν τα του ανθρωπου; because I conceive that the common reading is wide of St. Paul's meaning; for to say, What man except the spirit of a man, is (I think) to speak improperly, and to suppose that the spirit of a man is a man; but it is very proper to say, What except the spirit of a man: τις is feminine as well as masculine, and therefore may be supplied with ουσια, or some such word, as well as with ανθρωπος." Though the authority for omitting this word is comparatively slender, yet it must be owned that its omission renders the text much more intelligible. But even one MS. may preserve the true reading.

The spirit of a man knows the things of a man: that is, a man is conscious of all the schemes, plans, and purposes, that pass in his own mind; and no man can know these things but himself. So, the Spirit of God, He whom we call the Third Person of the glorious TRINITY, knows all the counsels and determinations of the Supreme Being. As the Spirit is here represented to live in God as the soul lives in the body of a man, and as this Spirit knows all the things of God, and had revealed those to the apostles which concern the salvation of the world, therefore what they spoke and preached was true, and men may implicitly depend upon it. The miracles which they did, in the name of Christ, were the proof that they had that Spirit, and spoke the truth of God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. For what man knoweth? Two different things he intends to teach here: first, that the doctrine of the Gospel cannot be understood otherwise than by the testimony of the Holy Spirit; and secondly, that those who have a testimony of this nature from the Holy Spirit, have an assurance as firm and solid, as if they felt with their hands what they believe, for the Spirit is a faithful and indubitable witness. This he proves by a similitude drawn from our own spirit: for every one is conscious of his own thoughts, and on the other hand what lies hid in any man’s heart, is unknown to another. In the same way what is the counsel of God, and what his will, is hid from all mankind, for “who hath been his counselor?” (Romans 11:34.) It is, therefore, a secret recess, inaccessible to mankind; but, if the Spirit of God himself introduces us into it, or in other words, makes us acquainted with those things that are otherwise hid from our view, there will then be no more ground for hesitation, for nothing that is in God escapes the notice of the Spirit of God.

This similitude, however, may seem to be not altogether very appropriate, for as the tongue bears an impress of the mind, mankind communicate their dispositions to each other, so that they become acquainted with each other’s thoughts. Why then may we not understand from the word of God what is his will? For while mankind by pretenses and falsehoods in many cases conceal their thoughts rather than discover them, this cannot happen with God, whose word is undoubted truth, and his genuine and lively image. We must, however, carefully observe how far Paul designed to extend this comparison. A man’s innermost thought, of which others are ignorant, is perceived by himself alone: if he afterwards makes it known to others, this does not hinder but that his spirit alone knows what is in him. For it may happen that he does not persuade: it may even happen that he does not properly express his own meaning; but even if he attains both objects, this statement is not at variance with the other — that his own spirit alone has the true knowledge of it. There is this difference, however, between God’s thoughts and those of men, that men mutually understand each other; but the word of God is a kind of hidden wisdom, the loftiness of which is not reached by the weakness of the human intellect. Thus the light shineth in darkness, (John 1:5,) aye and until the Spirit opens the eyes of the blind.

The spirit of a man Observe, that the spirit of a man is taken here for the soul, in which the intellectual faculty, as it is called, resides. For Paul would have expressed himself inaccurately if he had ascribed this knowledge to man’s intellect, or in other words, the faculty itself, and not to the soul, which is endued with the power of understanding.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) What man . . .—Better, Who of men knoweth the things of a man? but the spirit of the man which is in him knoweth them.

The things of God knoweth no man.—These words cannot be taken as an assertion that man cannot have any knowledge of the things of God; but the Apostle urges that man, as man, cannot know the things of God, but that his knowledge of these things is in virtue of his having the Spirit of God dwelling in him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Now we have received not the spirit of the world,.... Meaning either Satan, the god of the world, the spirit that is in it, and rules over it; or the sinful carnal disposition of the men of the world, which is a spirit of covetousness, uncleanness, pride, malice, and error; or rather the carnal wisdom of the world, which is common to worldly men, lies in the knowledge of worldly things, and is pursued and exercised for worldly advantages:

but the Spirit which is of God; the Holy Ghost, which proceeds from the Father and the Son, is the gift of God to his people, and whom they receive through the doctrine of faith into their hearts, as a spirit of illumination, faith, comfort, adoption, truth, and as a seal and earnest of future glory:

that we might know the things that are freely given to us of God; who has given himself, his Son, and all things freely along with him, as a justifying righteousness, remission of sins, adoption, and eternal life; all which were provided for them in the council and covenant of peace, and made up that grace given unto them freely in Christ before the world began; for there was not only an eternal purpose to bestow these gifts, in the mind of God, and a promise of them in covenant, but a real donation of them to them, as considered in Christ so early: besides, God gave his Son, and Christ gave himself for them before they knew anything of the matter; and therefore must be unknown, until made known by the Spirit of God, who is sent unto them, and into their hearts, for this purpose, to make them known; which he does, by showing all this grace, and by opening and applying the truths of the everlasting Gospel: and this knowledge is not a mere notional one, but spiritual, experimental, and approbational, joined with affection and admiration; and is a knowledge of interest in these things, and which makes both humble and obedient.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

Ver. 11. Save the Spirit, &c.] Man knows his inward thoughts, purposes, and desires, but the frame and disposition of his own heart he knows not, Jer 17:9.

Knoweth no man] How can he that cannot tell the form and quintessence of things, that cannot enter into the depths of the flowers, or the grass he treads on, have the wit to enter into the deep things of God, hidden from angels till the discovery, and since that they are students in it?

But the Spirit of God] With this heifer of his, therefore, we must plough, if we will ever understand his riddles.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For what man ... - The design of this is, to illustrate what he had just said by a reference to the way in which man acquires the knowledge of himself. The purpose is to show that the Spirit has an exact and thorough knowledge of the things of God; and this is done by the very striking thought that no man can know his own mind, his own plans and intentions, but himself - his own spirit. The essential idea is, that no man can know another; that his thoughts and designs can only be known by himself, or by his own spirit; and that unless he chooses to reveal them to others, they cannot ascertain them. So of God. No man can penetrate his designs; and unless he chooses to make them known by his Spirit, they must forever remain inscrutable to human view.

The things of a man - The “deep things” - the hidden counsels, thoughts, plans, intentions.

Save the spirit of man ... - Except his own mind; that is, himself. No other man can fully know them. By the spirit of man here, Paul designs to denote the human soul - or the intellect of man. It is not to be supposed that he here intends to convey the idea that there is a perfect resemblance between the relation which the soul of man bears to the man, and the relation which the Holy Spirit bears to God. The illustration is to be taken in regard to the point immediately before him - which is, that no one could know and communicate the deep thoughts and plans of God except his Spirit - just as no one could penetrate into the intentions of a man, and fully know them, but himself. The passage proves, therefore, that there is a knowledge which the Spirit has of God, which no man, no angel can obtain, just as every man’s spirit has a knowledge of his own plans which no other man can obtain; that the Spirit of God can communicate his plans and deep designs, just as a man can communicate his own intentions; and consequently, that while there is a distinction of some kind between the Spirit of God and God, as there is a distinction which makes it proper to say that a man has an intelligent soul, yet there is such a profound and intimate knowledge of God by the Spirit, that he must be equal with him; and such an intimate union, that he can be called “the Spirit of God,” and be one with God, as the human soul can be called “the spirit of the man,” and be one with him.

In all respects we are not to suppose that there is a similarity. In these points there is - It may be added that the union, the oneness of the Spirit of God with God, is no more absurd or inexplicable than the union of the spirit of man with the man; or the oneness of the complex person made up of body and soul, which we call man. When people have explained all the difficulties about themselves - in regard to their own bodies and spirits, it will be time to advance objections against the doctrines here stated in regard to God.

Even so - To the same extent; in like manner.

The things of God - His deep purposes and plans.

Knoweth no man - Man cannot search into them - any more than one man can search the intentions of another.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For what man? As the secrets of man’s heart are known only to himself, so the mysteries of the divinity are known only to the Spirit, who is God, and who proceedeth from the Father and the Son. (Theophylactus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Look, as it is with a man, no man knoweth his secret thoughts, and counsels, and meanings, save only his own soul that is within him; so it is as to the things of God, until God by his Spirit hath revealed them to men, none knoweth them but the Holy Spirit of God. It is true as it is with man; when he hath by his tongue discovered his mind to others, they know it so far as he hath so delivered it; but there is no man that discovereth all his thoughts and counsels: so God having in his word revealed his will so far as he hath plainly revealed it men may know it; but there are deep things of God, mysteries in Scripture, which, till the Spirit of God hath revealed to men, they know not nor understand; for none knoweth them originally,

but the Spirit of God, who is himself God, and searcheth the deep things of God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. For—An illustration of the divine consciousness is drawn from the human consciousness.

The things of a man—The interior things of his thought.

Spirit—Which, by the power of consciousness turning our attention inward, reads our own inner thoughts and purposes. The only reason why human reason cannot absolutely know the existence of the divine Personality is, that man can only infer it from the works of creation and providence, and cannot walk into the divine Consciousness, and know it. But no more can a man know the consciousness of another man, and can only infer his neighbour’s possessing thought and reason from his external manifestations. So that we have the same sort of proof of the personality of God that we have of the mentality of our fellow-man.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The things of God none knoweth. Some manuscripts have not the same word (oi=den) as that rendered "knoweth" in the earlier clause, but "hath learnt" (e]gnwken); comp. Joh_21:17; 2Co_5:16. All that is meant is that our knowledge of God must always be relative, not absolute. It is not possible to measure the arm of God with the finger of man.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For what man knoweth the things of a man - All the inmost recesses of his mind; although men are all of one nature, and so may the more easily know one another. So the things of God knoweth no one but the Spirit - Who, consequently, is God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

11. “For what one of men knoweth the things of a man except the spirit of the man which is in him? So also no one knoweth the things of God except the Spirit of God.” That verse beautifully illustrates the example by a human being; e. g., no one knows my affairs but my spirit which dwells in me Neither is it possible for any creature in all the universe to know my affairs, unless my spirit make the revelation. Hence you see the utter impossibility for an one to know the “things of God except the Spirit of God who dwells in him,” and those to whom He makes the revelation. Since God is the only source of wisdom, knowledge, life and happiness for time and eternity, hence we all participate in those things proportionately as they are revealed to us by the Holy Ghost. It is utterly impossible for you to receive them by your intellect, because the intellect can only cognize human resources, which are utterly alien and infinitely inferior to the Divine.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

For who among men knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11. For what man knoweth, etc. A man's spirit knows all his secrets, though these are unknown to another man. So God's Spirit knows the Divine secrets, and imparts these wherever he dwells in full measure as the Spirit of knowledge.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

11. ἔγνωκεν. So אABCDE.

11. τίς γὰρ ἀνθρώπων. R.V., for who among men?

τὰ τοῦ ἀνθρώπου. R.V. the things of the man. So the spirit of the man, not as A.V. the spirit of man.

ἔγνωκεν. There can be no doubt that οἶδεν here is a copyist’s slip. There is a distinction in the Apostle’s mind between οἶδα of intuitive knowledge, and γινώσκω) of knowledge attained by effort, which escaped the copyist.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] For who among men knoweth the things of a man (τοῦ ἀνθρώπου, generic, see reff.

The emphasis is on ἀνθρώπων and ἀνθρώπου, as compared with θεοῦ) except the spirit of a man which is in him? Thus the things of God also none knoweth, except the Spirit of God. We may remark, (1) that nothing need be supplied (as βάθη) after τά in each case, see reff. (2) that the comparison here must not be urged beyond what is intended by the Apostle. He is speaking of the impossibility of any but the Spirit of God conferring a knowledge of the things of God. In order to shew this, he compares human things with divine, appealing to the fact that none but the spirit of a man knows his matters. But further than this he says nothing of the similarity of relation of God and God’s Spirit with man and man’s spirit: and to deduce more than this, will lead into error on one side or the other. In such comparisons as these especially, we must bear in mind the constant habit of our Apostle, to contemplate the thing adduced, for the time, only with regard to that one point for which he adduces it, to the disregard of all other considerations.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. τίς γὰρ οἶδεν ἀνθρώπεν. This verse, taken as a whole, confirms the second clause of v. 10, and thereby further explains the words διὰ τοῦ πνεύματος, The words ἀνθρώπων and ἀνθρώπον, repeated, are emphatic, the argument being a minori ad majus. Even a human being has within him secrets of his own, which no human being whatever can penetrate, but only his own spirit. How much more is this true of God! The language here recalls Pro 20:27, φῶς Κυρίου πνοὴ ἀνθρώπων, ὃς ἐραυνᾷ ταμεῖα κοιλίας. Cf. Jer 17:9, Jer 17:10. The question does not mean that nothing about God can be known; it means that what is known is known through His Spirit (v. 10).

τὰ τοῦ ἀνθρώπον. The personal memories, reflexions, motives, etc., of any individual human being; all the thoughts of which he is conscious (4:4).

ταὸ πνεῦμα τοῦ ἀνθρ. τὸ ἐν αὐτῷ. The word πνεῦμα is here used, as in 5:5, 7:34; 2Co 7:1; 1Th 5:23, in the purely psychological sense, to denote an element in the natural constitution of every human being. This sense, if we carefully separate all passages where it may stand for the spirit of man as touched by the Spirit of God, is not very frequent in Paul. See below on v. 14 for the relation of πνεῦμα to ψυχή.

οὕτως καὶ κ.τ.λ. It is here that the whole weight of the statement lies.

ἔγνωκεν. This seems to be purposely substituted for the weaker and more general οἶδεν. For the contrast between the two see 2Co 5:16; 1Jn 2:29. “The ἔγνωκεν seems to place τὰ τοῦ Θεοῦ a degree more out of reach than οἶδεν does τὰ τοῦ ἀνθρώπου” (Lightfoot, whose note, with its illustrations from 1 John, should be consulted). This passage is a locus classicus for the Divinity, as Rom 8:26, Rom 8:27 is for the Personality, of the Holy Spirit.

εἰ μή. ‘But only,’ as in Gal 1:7, and (probably) 1:19; cf. 2:16.

τὸ πνεῦμα τοῦ Θεοῦ. St Paul does not add τὸ ἐν αὐτῷ. which would have suggested a closer analogy between the relation of man’s spirit to man and that of God’s Spirit to God than the argument requires, and than the Apostle would hold to exist.

A 17, Ath. Cyr-Alex. omit ἀνθρώπων. F G omit second τοῦ ἀνθρώπον. F G have ἔγνω, while L has οἶδεν, for ἔγνωκεν (א A B C D E P, Vulg. cognovit).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Spirit [πνευμα] . See on Rom 8:4. The things of God can be recognized only by the highest element of the human personality. They have not entered into the heart (kardia, see on Rom 1:21), but into the spirit, which is the highest and principal point of contact with the Spirit of God.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.